Unusual vocabulary:

1. “fī qubbatin min adam” – “in a leather dome”; adim (pl. ad am) means tanned hide, and qubbah is a tent.
2. “wuḍūʾ” – here, the water that remains after ablution, not the act itself.
3. “ḥullah” – a two-piece suit of cloth, such as an izār and ridāʾ, or any paired garment with a lining.
4. “fa-min nāḍiḥ wa-nāʾil” – nāḍiḥ comes from nadḥ (sprinkling); the sense is taking some of the Prophet’s ablution water for blessing. Nāʾil is someone who receives a share from one who took it directly.
5. “atatabbaʿ fāhu hahunā hahunā” – two place-adverbs, meaning that he turned right and left so those around him could hear.
6. “ʿanazah” – a short spear tipped with a small, sharp iron head called a zujj; pronounced with open ʿayn, nūn, and zāy, and ending with a tied tāʾ.

Overall meaning:
The Prophet ﷺ was camped at al-Abtah on the upper outskirts of Mecca. Bilāl came out carrying the surplus water from the Prophet’s ablution, and the people sought blessing from it. Bilāl then made the adhān. Abū Juḥayfah says: I kept watching Bilāl’s mouth as he turned right and left while saying, “Come to prayer, come to success,” so that those around could hear, for these two phrases urge people to attend the prayer. A short spear was then planted in the ground as a sutrah in front of him, and he prayed ẓuhr as two rakʿahs. For the remainder of the journey he continued to pray every four-rakʿah prayer as two until he returned to Medina, because he was travelling.

Legal rulings derived from the ḥadith:

1. It is recommended for the muʾadhdhin to turn his head right and left when saying, “Come to prayer, come to success,” so the call reaches the people and invites them to the prayer.
2. Shortening the four-rakʿah prayers to two while travelling is lawful; the details will follow, Allah willing.
3. Setting a sutrah in front of the worshipper is prescribed even in Mecca; this too will be discussed later, Allah willing.
4. The ḥadith displays the Companions’ deep love for the Prophet ﷺ and their eagerness to seek blessing from his traces. Such a privilege does not extend to scholars or righteous people, for the Prophet enjoys unique distinctions. Whoever analogizes others to him in this and similar matters has erred.